Though Zakir and Estes are wrong to market Ibn Abdel Wahab innovated creed of the upper 6th

Luke own statement will not be true unless it is proved that it was

customary among the Jews that they, in the absence of a real

son, used to include the name of their son-in-law in their

genealogy. This has not so far been proved by any authentic

ARGUMENT. As far as the unauthentic claims of the scholars of the

protestant faith are concerned, they remain unacceptable to us

on account of their lack of proof and valid ARGUMENTs.

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We do not deny the possibility of a certain person being

associated with another person who is related to him through his

father or wife or even being his teacher or his priest and he may

be associated with the name of another person. That is to say we

may, for example, refer to him as the king own nephew or the

king own son-in-law in order to recognise him through a known

personality. This kind of association is a totally different thing

from someone being included in the genealogical line of another

person. It is possible that it might have been a custom among

the Jews to say that someone was the son of his father-in-law,

but it remains to be historically proved that such a custom

existed.

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Another point to be noted here is that the Gospel of Matthew

cannot have been known or acknowledged in the time of Luke.

Otherwise it would have not been possible for Luke to contra-

dict Matthew so blatantly that it has resulted in a serious embar-

rassment to the ancient and modem advocates of Christianity.

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52 Contradictions No. 52 - 53

53

A comparative reading of Matthew 2 and Luke presents a

great contradiction to the reader and tends to indicate that nei-

ther of the two Gospels are divinely inspired.

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It is understood from the description in Matthew that the par-

ents of the Messiah lived in Bethlehem even after his birth. It is

also made clear by another description in Matthew that the peri-

od of their stay in Bethlehem was two years. Due to the domina-

tion of the Magians they afterwards migrated to Egypt and lived

there during the lifetime of Herod,l and after his death, they

retumed to live in Nazareth. Luke, on the other hand, gives us a

different description. He says that Jesus" parents went to

Jerusalem after Mary own confinement,2 and that after offering the

sacrifice they went to Nazareth and lived there. However they

used to go to Jerusalem every year at the feast of Passover.

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According to him there is no question of the Magians" com-

ing to Bethlehem. Similarly, the parents of Jesus could have not

gone to Egypt and stayed there as it is clear from what is said

that Joseph never left Judah in his life neither for Egypt nor for

any other place.

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We learn from the Gospel of Matthew that Herod and the

people of Judah were not aware of the birth of Jesus4 until the

Magians reported it to him.

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On the other hand Luke says that after Mary own confinement

when Jesus" parents had gone to Jerusalem to offer the sacrifice

they met Simeon, who was a righteous man and to whom it had

been revealed by the Holy Ghost that he would not die until he

had seen the Messiah. He lifted Jesus high in his arms and told

the people of his great qualities. Similarly Anna, a prophetess,

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also told the people about the coming of the Messiah and

thanked God. Now if we accept that Herod and his people were

enemies of Jesus, Simeon would have not informed the people

about Jesus in the temple where his enemies were all around,

nor would the prophetess, Anna, have disclosed the identity of

the Christ to the people of Jerusalem.

The scholar Norton, who is a great advocate of the Gospels,

has admitted the presence of real contradiction in the two texts,

and decided that the text of Matthew was erroneous and that of

Luke was correct.

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54 Contradiction No. 54

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It is learnt from the Gospel of Mark that Christ asked the

congregation to go away after his sermon of parables,l and the

sea at that time was stormy. But from the Gospel of Matthew we

learn that these events took place after the Sermon on the

Mount.2 This is why Matthew described the parables in chapter

13 of his Gospel. This sermon, therefore, is proved to have been

a long time after these events, as the two sermons are separated

by a long period. One of the two statements, therefore, has to be

essentially wrong. The two authors, who claim to be men of

inspiration or are considered by the people to be so, should not

make erroneous statements.

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55 Contradiction No. 55

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The Gospel of Mark describes the debate of Jesus with the

Jews as taking place three days after his arrival in Jerusalem.

Matthew writes that it took place on the second day.

One of the two statement obviously has to be wrong. Horne

says in his commentary (vol. 4 p. 275 1822 edition) regarding

this contradiction and the one discussed before it that: "There is

no way of explaining these discrepancies."

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56 Contradiction No. 56

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The sequence of events after the Sermon on the Mount as

given by Matthew 8:3,13,16 is different from the one given by

Luke 4:38 5:13, 7:10

For instance, the events according to Matthew happened in this

order; curing a leper, Jesus" arrival at Capernaum, healing the

servant of a Roman officer, and healing of Peter own mother-in-

law. The Gospel of Luke first describes the event of Peter own

mother-in-law, then in chapter describes the healing of the

leper and in chapter the healing of the servant of a Roman

officer. One of the two statements certainly has to be erro-

neous.

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57 Contradiction No. 57

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According to the Gospel of John 1:19-21 some of the priests and

Levites were sent by the Jews to John to inquire if he was Elias.

He replied, "I am not Elias." This statement is expressly contra-

dicted by Jesus according to Matthew 11:14 where Jesus is

quoted as saying "And if ye will receive it, this is Elias which

was for to come." And also we find this statement in Matthew

17:10-13:

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And his disciples asked him, saying, Why then say

the scribes that Elias must first come?

And Jesus answered and said unto them, Elias truly

shall first come, and restore all things.

But I say unto you, That Elias is come already, and

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they knew him not, but have done unto him whatsoever

they listed. Likewise shall also the Son of man suffer of

them.

Then the disciples understood that he spake unto

them of John, the Baptist.

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Both these texts denote that John the Baptist is the promised

Elias, with the result that the statements of John and Jesus con-

tradict each other.

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A careful reading of the books of Christianity makes it

almost impossible to believe that Jesus was the promised

Messiah. To premise our ARGUMENT, the following four points

should first be noted:

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Firstly, according to the book of Jeremiah when Jehoiakim,

son of Josiah, burnt the scripture which was written by Baruch

from Jeremiah own recitation, Jeremiah received the following rev-

elation from God:

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Thus saith the Lord of Jehoiakim King of Judah; He

shall have none to sit upon the throne of David [Jeremiah 36:30]

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According to the word of Gabriel as quoted by Luke it is neces-

sary for the Messiah to sit on the throne of David:

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And the Lord God shall give unto him the throne of

his father, David [Luke 1:32]

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Secondly, the coming of the Christ was conditional on the

coming of Elias prior to him. One of the major ARGUMENTs of the

Jews to support their disbelief in Christ was that Elias had not

come, whereas his coming prior to the Messiah was positively

necessary according to their books. Jesus himself confirmed that

Elias must come first, but at the same time he said that Elias had

already come but the people did not recognize him. On the other

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Unable to recognize this page.

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except that the earlier versions have been changed.

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64 Contradictions No. 64-67

65

66

67

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The following texts contradict each other:

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(1) Matthew 2:6 and Micah 5:2.

The Matthew text says:

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And thou Bethlehem, in the land of Judah, art not the

least among the Princes of Judah: for out of thee shall

come a governor, that shall rule my people Israel.

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In the text of Micah, Bethlehem is mentioned as little.

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(2) Acts 2:25-28 and four verses of Psalm 15, according to

the Arabic version and Psalm 16:8-11 according to other trans-

lations.

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(3) The Epistle to the Hebrews 10:5-7 contradicts Psalm No.

39 (Arabic) and Psalm No. 40:6-8 according to other transla-

tions. The text of Hebrews has:

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Wherefore when he cometh into the world, he saith,

Sacrifice and offering thou wouldest not, but a body hast

thou prepared me: In burnt offerings and sacrifices for

sin thou hast had no pleasure. Then said I, Lo: I come to

do thy will, O God!

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Whereas in the Psalms it says:

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Sacrifice and offering thou didst not desire; mine

ears thou has opened: burnt offering and sin offering

hast thou not required.

Then said I, Lo, I come: in the volume of the book it

is written of me,

I delight to do thy will, O my God: yea, thy law is

within my heart.

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(4) Acts 15:16,17 are inconsistent with Amos 9:11,12.

In Acts 15 it says:

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After this I will return, and will build again the

tabernacle of David, which is fallen down; and I will

build again the ruins thereof; and I will set it up, that the

residue of men might seek after the Lord.

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Amos has:

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In that day will I raise up the tabernacle of David

that is fallen, and close up the breaches thereof; and I

will raise up his ruins and I will build it as in the days of

old. That they may possess the remnant of Edom, and of

all the heathen, which are called by my name.

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The Christian commentators have admitted the presence of

contradictions in these texts and have acknowledged that the

Hebrew version has been manipulated.

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68 Contradiction No. 68

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Paul own first letter to Corinthians 2:9 says:

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But as it is written, Eye hath not seen, nor ear heard,

neither have entered into the heart of man, the things

which God hath prepared for them that love him.

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The researches of the Christian theologians have concluded that

this statement derives from Isaiah 64:4 which is this:

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For, since of the beginning of the world, men have

not heard, nor perceived by the ear, neither has the eye

seen, O God, besides thee, what he hath prepared for

him that waiteth for him.

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The difference between the two texts is quite obvious. The

commentators of the Bible admit the presence of incompatibili-

ty in the above texts and say that the text of Isaiah has been dis-

torted.

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69 Contradiction No. 69

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The Gospel of Matthew 9:27-31 describes in chapter 9 that Jesus

after departing from Jericho, saw two blind men on the way and

healed them of their blindness. Contradicting this, Mark writes

in chapter 10 of his gospel:

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..blind Bartimaus, the son of Timaeus, sat by the

highway side begging.

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So in Mark the healing of only one man by Jesus is mentioned.

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70 Contradiction No. 70

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Matthew describes this event in chapter 8:28:

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...into the country of Gergesenes, there met him two

possessed with devils, coming out of the tombs.

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Then Jesus is described as healing them. This statement is

inconsistent with the texts of Mark chapter S and Luke chapter

8, which is this:

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There met him out of the city a certain man which

had devils ...[Luke 8:27]

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Then he was healed by Jesus. Two men in the first quotation

become one in the second.

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71 Contradiction No. 71

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It appears from chapter 21:7 of Matthew that Jesus sent two of

his disciples to bring an ass and a colt from a village and the

disciples:

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...brought the ass and the colt, and put on them their

clothes, and they set him thereon.

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While the rest of the Evangelists said that Jesus asked his

disciples to bring only the colt or an ass and that when it came

he rode on it.

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72 Contradiction No. 72

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Mark 1:6 says in his first chapter "And John ...did eat locusts

and wild honey.

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While Matthew 11:18,19 states that: "John came neither eating nor

drinking."

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73 Contradiction Nos. 73-75

74

75

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A comparison between the texts of Mark chapter one,

Matthew chapter four and John chapter one, reveals inconsisten-

cies regarding the circumstances-in which the disciples

embraced the new faith. The Gospels of Matthew and Mark

write:

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And Jesus walking by the sea of Galilee, saw two

brethren, Simon called Peter, and Andrew, his brother,

casting a net into the sea... and he saith unto them

Follow me ... And they followed him ... He saw other

two brethren James, the son of Zebedee and John his

Brother, mending their nets ... he called them . and they

followed him [Matthew 4:18-22]

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But the text of John is different from the above text in three

ways. Firstly John does not mention the name of James

Secondly it describes that Jesus saw them with the exception of

John on the banks of the Jordan (not Galilee). Thirdly John does

not speak of their nets. The contents of John own text inform us

that Jesus met John and Andrew on the banks of the Jordan then

Peter was sent by Andrew. And on the next day came Philip and

Nathanael. James is not mentioned [John 5:22,23]

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76 Contradiction No. 76

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A comparison of chapter 9 of Matthew with chapter 5 of

Mark reveals contradictions in the reports of the two evangelists

concerning the ruler own daughter. Matthew reports:

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There came a certain ruler .... saying my daughter is

even now dead.

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While Mark 5:22,23 says:

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He fell at his feet... saying, my little daughter lieth at

the point of death.

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Further he says that Jesus went with the ruler, but on the way

people came from the synagogue and said, "Thy daughter is

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Some early scholars have admitted that incompatibility exist-

ed between the two texts. Some of them favoured the text of

atthew while some others preferred the text of Mark. Luke own

text is similar to the text of Mark except that he writes that the

report of the daughter own death was given only by one man [8:49]

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The death of the ruler own daughter has consistently been a

point of confusion among scholars of the Bible. There is dis-

agreement on the question of whether the daughter had died or

was just looking as if she was dead. The learned scholar Nander

is not convinced that she was dead. He said that, in fact, she was

not dead but only looked as if she was. The scholars Balish,

Sliemasher and Sassoon are also of the opinion that she was not

dead but only unconscious. This is also supported by the state-

ment of Jesus [Like 8:52]

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Weep not, she is not dead, but sleepeth.

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According to these opinions this event does not serve the

purpose of proving the miracle of the resurrection of the dead.

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77 Contradiction No. 77

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It is understood from Matthew 10:10 and Luke that when Christ

sent his disciples to preach, he forbade them to keep staves with

them, while on the contrary the text of Mark 6:8 says that Jesus

allowed them to keep their staves.

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78 Contradiction No. 78

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**

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It is said in chapter 3:13 of Matthew that:

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Then cometh Jesus from Galilee to Jordan unto John,

to be baptized of him. But John forbad him, saying, I

have need to be baptized of thee, and comest thou to

me?

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Further in the chapter it says:

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And Jesus, when he was baptized, went up straight-

way out of the water ... and he saw the Spirit of God,

descending like a dove...

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And the Gospel of John 1:32,23 describes this event in these

words:

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And John bare record, saying, I saw the Spirit

descending from heaven like a dove, and it abode upon

him. And I knew him not: but he that sent me to baptize

with water, the same said unto me, Upon whom thou

shall see the Spirit descending, and remaining on him,

the same is he which baptizeth with the Holy Ghost.

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The Gospel of Matthew 11:2 contains this statement in chapter

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Now when John had heard in the prison the works of

Christ, he sent two of his disciples and said unto him.

Art thou he that should come, or do we look for another.

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The first statement gives us to understand that John knew

Jesus before the descending of the Spirit on him. Contrary to

this the second statement quotes the words of John, "I knew him

not", implying that John did not know Jesus before the descent

of the Spirit on him. While the third takes a middle position.

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Contradiction No. 79

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The Gospel of John has reported Christ as saying:

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If I bear witness of myself, my witness is not true.

(5:31)

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And the same Gospel has reported Christ as contradict-

ing this:

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Though I bear record of myself, yet my record is true.

(8:14)

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Contradiction No. 80

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It appears from Matthew chapter 15:22 that the woman who

came to Jesus crying for her daughterl was from Canaan. This

information is contradicted by the Gospel of Mark chapter 7:26

where he reports that she was a Greek and a Syrophoenician by

tribe.

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Contradiction No. 81

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We read in the Gospel of Mark 7:32 :

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And they bring unto him one that was deaf, and had

an impediment in his speech.

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It is clearly understood from this that the man who was deaf

and dumb, was a single person, but the description in the Gospel

of Matthew 15:30 plainly contradicts this, saying:

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And great multitudes came unto him, having with

them those that were lame, blind, dumb, maimed and

many others, and cast them down at Jesus" feet, and he

healed them.

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This exaggeration is similar to the one made by John 21:25, the

author of the fourth Gospel who says at the end of the book:

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And there are also many other things which Jesus

did, the which, if they should be written every one, I

suppose that even the world itself could not contain the

books that should be written.

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What one should think of such statements? They are sup-

posed to be men of inspiration beyond any criticism.

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Contradiction No. 82

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We read in the Gospel of Matthew 26:21-25 that Jesus, addressing

his

disciples, said:

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...I say unto you, that one of you shall betray me.

And they were exceeding sorrowful, and began every

one of them to say unto him, Lord, is it I? And he

answered and said, He that dippeth his hand with me in

the dish, the same shall betray me, ... then Judas

answered and said, Master, is it I? He said unto him,

Thou hast said.

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The same event is described by John 13:21-26 in a way that is

greatly

different from the above:

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Verily, verily, I say unto you, that one of you shall

betray me, Then the disciples looked one on another,

doubting of whom he spake. Now there was leaning on

Jesus" bosom one of his disciples, whom Jesus loved.

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Simon Peter, therefore beckoned to him, that he should

ask who it should be of whom he spake. He then Iying 13

on Jesus own breast saith unto him, Lord, who is it? Jesus

answered, He it is to whom I shall give a sop, when I

have dipped it. And when he had dipped the sop, he

gave it to Judas Iscariot, the son of Simon.

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Contradiction No. 83

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The Gospel of Matthew, describing the event of the arrest of

Jesus says in chapter 26:48-50:

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Now he that betrayed him gave them a sign, saying,

Whomsoever I shall kiss, that same is he: hold him fast.

And forthwith he came to Jesus and said, Hail, Master;

and kissed him... Then came they, and laid hands on

Jesus, and took him.

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The Gospel of John gives the same story with great differ-

ences in chapter 18:3-12

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Judas then, having received a band of men and offi-

cers from the chief priests and Pharisees, cometh thither

with lanterns and torches and weapons. Jesus therefore,

knowing all things that should come upon him, went

forth, and said unto them, Whom seek ye? They

answered him, Jesus of Nazareth. Jesus saith unto them,

I am he. And Judas also, which betrayed him, stood with

them. As soon then as he had said unto them, I am He,

they went backward and fell to the ground. Then asked

he them again, Whom seek ye? And they said, Jesus of

Nazareth. Jesus answered, I have told you that I am he:

if therefore ye seek me, let these go heir way.... Then

the band and the captain and officers of the Jews took

Jesus, and bound him.

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Contradiction No. 84

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All the four Gospels give a description of Peter denying

Jesusl after his arrest. But each description is different from the